Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	church_n	old_a	testament_n	6,574	5	8.1314	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88696	Vindiciæ contra tyrannos: a defence of liberty against tyrants. Or, of the lawfull power of the prince over the people, and of the people over the prince. Being a treatise written in Latin and French by Junius Brutus, and translated out of both into English. Questions discussed in this treatise. I. Whether subjects are bound, and ought to obey princes, if they command that which is against the law of God. II. Whether it be lawfull to resist a prince which doth infringe the law of God, or ruine the Church, by whom, how, and how farre it is lawfull. III. Whether it be lawfull to resist a prince which doth oppresse or ruine a publique state, and how farre such resistance may be extended, by whome, how, and by what right, or law it is permitted. IV. Whether neighbour princes or states may be, or are bound by law, to give succours to the subjects of other princes, afflicted to the cause of true religion, or oppressed by manifest tyranny.; Vindiciae contra tyrannos. English	Languet, Hubert, 1518-1581.; Walker, William, 17th cent.	1648 (1648)	Wing L415; Thomason E430_2; ESTC R34504	141,416	156

much as if the Rom 1. 35. Apostle had said that the obedience of which he speaks ought not to proceed for feare of punishment but from the love of God and from the reverence which we are bound to beare unto the word in the same sence Saint Paul enjoyneth servants in such manner to obey their Masters that it be not with eye service for feare of stripes but in singlenesse of heart fearing Col. 3. 22. God not simply to acquire the favour of men whom they may delude but to bear the burden laid on their shoulders by him whom no man can deceive In briefe there is manifest difference between these two manners of speech to obey for conscience sake and to obey in those thing which concerne the conscience otherwayes those which had much rather loose their lives with infinite torments then obey Princes which command them things contrary to the will of God would have taught us that which these seek to perswade us to Neither doe they expresse themselves Object 2 lesse impudent in that which they are accustomed to object to those which are not so well able to answer them That obedience is better than sacrifice for there is no Text in holy writ that doth more evidently confound them then this which is contained in Samuels reprehension of King Saul for 1 Sam. 15. 22. his disobedience to the Commandement of God in sacrificing unfittingly If then Saul although he were a King ought to obey God it follows in all good consequence that subjects are not bound to obey their King by offending of God Briefly those which after the barbarous manner of the men of Calcut seek to inthrall the service of God with a necessary dependance on the will of a mutable man and Religion of the good pleasure of the King as if he were some God on earth they doubles little value the testimony of holy Writ But let them at the least yet learn of a Heathen Orator That in every publique state Cicero in the first book of offic there is certain degrees of duty for those that converse and live in it by which may appear wherein the one are obliged to the other Insomuch that the first part of this duty belongs to the immortall God the second concerns the Country which is their common Mother the third those which are of our blood the other parts leading us step by step to our other Neighbours Now although the crime of High Treason be very heinous yet according l. 2. ad leg Jul. majest Digest to the Civilians it alwaies follows after sacriledge an offence which properly pertaines to the Lord God and his service insomuch that they do confidently affirm that the robbing of a Church is by their rules esteemed a greater crime than to conspire against the life of a Prince Thus much for this first Question wherein we perswade our selves that any man may receive satisfaction if he be not utterly voyd of the fear of God The second Question Whether it be lawfull to resist a Prince which doth infringe the Law of God or ruine his Church by whom how and how far it is lawfull THis Question seems at the first view to be of a high and difficult nature for so much as there being small occasion to speak to Princes that fear God On the contrary there will be much danger to trouble the ears of those which acknowledge no other Sovereign but themselves for which reason few or none have medled with it and if any have at all touched it it hath been but as it were in passing by The Question is If it be lawfull to resist a Prince violating the Law of God or ruinating the Church or hindring the restoring of it If we hold our selves to the tenure of the holy Scripture it will resolve us For if in this case it have been lawfull to the Jewish people the which may be easily gathered from the books of the Old Testament yea if it have been injoyned them I beleeve it will not be denyed that the same must be allowed to the whole people of any Christian Kingdom or Country whatsoever In the first place it must be considered that God having chosen Israel from amongst all the Nations of the Earth to be a peculiar people to him and covenanted with them that they should be the people of God This is written in divers places of Douteronomy the substance and tenor of Deut. 7. 6. 14. 2. this alliance was That all should be carefull in their severall lines tribes and families in the land of Canaan to serve God purely who would have a Church established amongst them for ever which may be drawn from the testimony of divers places namely that which is contained in the 27 Chap. of Deuteronomy there Moses and the Levites covenanting as in the name of God assembled all the people and said unto them This day Oh Israel art thou become the people of God obey you therfore his voyce c. And Moses said when thou hast passed the River of Jordan thou shalt set six Tribes on the mountain of Gerizzim on the one side and the six other on the Mountain of Eball and then the Levites shall read the Law of God promising the observers all felicity and threatning woe and destruction to the breakers thereof and all the people shall answer Amen The which was afterwards performed by Joshua at his entring into the Land of Canaan and some few days before his death We see by this that all the people is bound to maintain the law of Jos 5. 24. 24. 20. c. God to perfect his Church and on the contrary to exterminate the Idols of the land of Canaan a Covenant which can no wayes appertain to particulars but only to the whole body of the people To which also it seems the incamping of all the Tribes round about the Ark of the Lord to have reference to the end that all should look to preservation of that which was committed to the custody of all Now for the use and practise of this Covenant wee may produce examples the Inhabitants of Gabaa of the Tribe of Benjamin ravished the wife of a Levite which died through their violence Judg. 19 20. The Levite divided his wife into twelve peeces and sent them to the twelve Tribes to the end that all the people together might wipe away this so horrible a crime committed in Israel All the people met together at Mizpah and required the Benjamites to deliver to be punished those that were culpable of this enormious crime which they refused to performe wherefore with the allowance of God himselfe the states of the people with an universall consent renounce and make war against the Benjamites and by this means the authority of the second Table of the Law was maintained by the detriment and ruine of one entire Tribe which had broken it in one of the precepts For the first we have